wall as sayth the proverb This balad-maker comparing the receaved religion in the Dutch churches to a tree the Sectaries in the countrie of which he nameth not a few to certayn beasts endeavouring this trees ruine and overthrow likens the Brownists to a litle worme gnawing at the root thereof and not having lesse will but lesse power to hurte then the residue Wee are indeed wormes and not men the reproach of men and despised of the people whom high and low and all that will may without daunger tread and trample under foot But to giue thee satisfaction Christian and indifferent Reader whosoever thou art that chusest rather to take knowledg of mens innocencie then to condemn the same unknown and that it may appear unto thee how alike unhonest our adversaries are in their accusations though of unlike condition in themselus We do professe before God and men that such is our accord in the case of religion with the Duch reformed churches as that we are ready to subscribe to all and everie article of faith in the same church as they are layd down in the Harmonie of Confessions of fayth published in their name one onely particle and the same not of the greatest weight in the sixth Article touching the Scriptures being conveniently interpreted and conformably to it self the generall judgment of the learned amongst them The scope of the Article is as appears in the margent to distinguish between the books Canonicall and Apocriphall as they are called Touching which Apocryphall notwithstanding it is judged and affirmed that they may be read in the Church Which if it be meant of their private reading by the members of the church we willingly assent if of publique pastorall and ecclesiasticall reading we are indeed otherwise mynded neither admit we any other books to that dignitie in the church then such as were penned by the Holy men of God moved by the Holy Ghost 2 Pet. 1 21. And as the Apostle Iames testified of the Iewes that they had Moses read in the Synagogue everie Sabbath day so we think it sufficient for the Christian assemblyes that with Moses Christ that is the books of the new testament be joyned with the old and they alone be read Neither need we seek further or for other Arguments to confirme our opinion then the Article it self affoardeth us The words thereof are these Moreover we put a difference between the Holy writings and those which they call Apocryphal to wit so as the Apocryphall may indeed 〈◊〉 read in the church that it may be lawfull to take instructions from â—hem so far sorth as they agree with the canonicall books but such 〈…〉 hand is their authoritie or firmnes that upon their testimonie any doctrine of faith and Christian Religion may be founded much lesse that they haue force to infringe or weaken the others authoritie And first if the Apocriphall books be publiquely read in the Church as well as the Canonicall the difference which in word is professed seems indeed by this so reading them to be taken away since the selfe same religious act viz. publique reading is performed about the one and other although not altogether to the same end And if publique reading of the Canonicall Scriptures be commanded of God in his worship either the reading of these Apocripha books is a parte of Gods worship also which the Belgick Churches do not beleiv or els they must be unlawfull to be read publiquely in the Church especially comming together for that onely end of worshipping God Publiquely I say for the private reading of them as of other books comes not under the respect of worship properly but of an act and exercise preparatiâ—â— unto worship as both Lawâ—ers and Divines speak Secondly in this verie Article the Canonicall bookes as opposed to the Apocriphall are called holy writeings The Apocriphall then are not holy as not being hallowed to this end that is not commaunded of God in the holy writeings of the Prophets and Apostles Now what haue the holy assemblies to do especially convening and meeting together for the solemn worship of God and exercising themselus in the same with books not holy that is not hallowed or injoyned of God for his most holy serviceâ— Thirdly seeing these books are Apocriphall that is hidden and concealed their verie name may put them in minde of their duetie in concealing themselvs within the vaile of privacie And surely no small immodestie it is in them which ought to conteyn themselus in private use and interteynment thus bouldly to presse into publique assemblie They must therefore change either their names or their manners as women by their sex so they by their name well expressing their nature are inhibited all libertie of speaking in the church Iâ—d and conclude out of our countrie-man M. Broughton that those Apocriphall books are so stuffed with trifles fables lyes and superstitions of all sorts that the midle place between the ould and new Testament as ill becomes them as it would do a Turkish slaue and leaper between two the noblest Princes of all Europe But to return whence I digâ—essed Seing that as appears in the preface the intention of the Belgick Churches was as in divulging their Confession to render a reason of the hope which is in them and plainly to make known their perswasion in the matter of fayth so also in publishing the Harmony of Confessions to giue all men to understand and take knowledg of that most near conjunction which they haue with the sacred and truely Catholique church of God and all the holy and sound members thereof by what tight or rather injurie could we be excluded from the followship of the same churches who do 〈◊〉 better accorde and have greater congruitie with them in the matter of fayth religion then the greatest part of those whose confessions they do publiâ—â— to the veiw of all men as the congnissance and badges of their Christian consociation And with what conscience of a Christian or rather licentiousnes of a Rhymer could that adversarie traduce us to the world as endeavoring the ruine of the reformed churches But perhaps that which may be is suspected to be by some which also the false accuser doth insinuate in his libell against us and that what in word we professe we denye in deed and what we would seem to build with our tongues we do as it were with our hands pull down If so it be and that in deed we be found to be such I doe freely confesse that no censure upon us can be too severe no hatred more greivous then we do deserv Now the guilt of this evill must cleav unto our fingers if at all one of these two waâ—es either in regard of our selvs or of the reformed Churches For our selvs and our course of life for necessitie compelleth as it were foolishly to bable out that wherein modestie perswadeth silence and how we converse with God and men whether
who are called and accounted the people of God do bear as it were in their forheads the name of God whereupon it cannot but come to passe that before men even God himself after a sort should be steyned with their filth And this I deem the raither to be observed seeing that there are to be found and these not a few who would thrust upon the churches of our thrice holy Lord a verie stage-like holynes stoutly striveving to make it good that to constitute a true and lawfull member of the visible church no more is required then that a man with his mouth confesse Christ although in his works he plainly declare himself to be of the synagogue of Sathan But what saith the holy spirit of these impure spirits They professe they know God saith the Apostle but in their works they deny him being abhominable and rebellious and to everie good work reprobate Are abhominable persons to be brought into the temple of God rebellious persons into the kingdom of God such as are reprobate unto everie good work into the familie of God which is as it were the Storehouse of all good works If anie one that is called a brother be a fornicatour or covetous or idolatour or rayler or drunkard or extortioner or anie waie a wicked one such a one by the Apostles direction is to be expelled and driven out of the churches confines And seeing that as one truly saith It is a matter of greater contumelie to thrust out then to keep out a guest with what conscience can such plagues be receaved into the church to the purgeing out wherof the same church furnished for that end with the power of Christ stands in conscience bound or by what authoritie I pray can such persons be compelled into the bosom of the spouse of Christ as for the expelling of whom far from her fellowship imbraceing all authoritie ought to conspire He that saith he hath fellowship with God and walks in darknes is a lyer and doth not truly Profession of Christ therefore with the mouth in those that work the works of darknes and so by consequence that by which a man is raither branded for a naturall child of the divell then marked for a true member of the Church Lastly David that holy man of God and tipe of Christ doth holily professe that he who works deceipt shall not continue in his house And shall the workers of decept and of all wickednes not onely be admitted but even constreyned into the house of the living God which the church is O Iehovah holynes becometh thine house to length of dayes Which notwithstanding a sicknes desperate of all remedie that so it stands with the Church of England no man to whom England is known can be ignorant seeing that all the natives there and subjects of the kingdom although never such strangers from all shew of true pietie and goodnes and fraught never so full with manie most heynous impieties and vices of which ranck whether there be not an infinite and far the greater number I would to God it could with anie reason be doubted are without difference compelled and inforced by most seveere lawes civill ecclesiasticall into the bodie of that church And of this confused heap a few compared with the rest godly persons mingled among is that nationall church commonly called the Church of England collected and framed And such is the materiall constitution of that church But if now you demaund of me how it is formally constituted whether upon profession of fayth and repentance in word at least made by them of years any combynation and consociation of the members into particular congregations which consociation doth formally constitute the ministeriall Church and members thereof as both the Scriptures and reason manifest either is or hath been made since the universall and Antichristian apostasie and defection in poperie Nothing lesse but onely by their parrish perambulation as they call it and standing of the houses in which they dwell Everie subject of the kingdom dwelling in this or that parrish whether in cittie or countrie whether in his own or other mans house is thereby ipso facto made legally a member of the same parrish in which that house is situated and bound will he nill he fit or unfit as with iron bonds and all his with him to participate in all holy things some unholy also in that same parrish church If any object that yet the minister of the parish may suspend from the supper of the Lord flagitious persons and so by complaint made to M. Chancelour or M. Officiall procure their excommunication to let passe that this is meerly a matter of form for the most part and a remedie as ill as the disease I do answer that even by this is proved undeniablie that which I intend viz. that all these parrishioners before mentioned are not without but within and members of the Church and the same as before constituted whom she judgeth There is besides these a third evill in the way and the same as predominant and overtopping all other things in that church as was Saul higher then all the rest of the people and with whose Rehoboam-like â—inger we miserable men are pressed and oppressed and that is the Hierarchicall church government in the hands of the Lord Bishops and their substitutes the verie same with that of Rome the Pope the head onely cut off upon whose shoulders also many though not without notable injurie would place the supreme Magistrate and administred by the self same Canon law Now this vast and unsatiable Hierarchicall gulfe swallowing up and devouring the whole order and use of the presbyterie and therewith the peoples libertie and withall by M. Parkers testimonie with whom a Bishop in England is the Pastour of the whole diocesse and the Priests or ministers onely his delegates and helpers the verie office of the Pastours themselvs as did the seaven lean and evill favoured kine the seaven fat and the seaven wizened ears the seaven full that went before them and so by consequence not being of Christ the Lord but of him rayther who opposeth and advanceth himself against whatsoever is called God or is worshiped so as he sits in the Temple of God as God for unto God alone dwelling in his Temple it apperteyns to appoint the offices of the ministers to prescribe the peoples bonds our hands are bound by that supreme and sole authoritie of Iesus Christ in his Churches upon which both the order of Presbyterie and libertie of people and office of Pastour are founded and from whom as the one onely Lord all ecclesiasticall power floweth and by whom all ministeries are instituted from giving any the least honour or obedience to the same hieâ—archicall exaltation in it self or its subordinates which as phylosophiâ— teacheth are one with it Wherein yet I would not so be understood as if we were
publiquely in the Church or privately in the family we refuse not by the grace of God bestowed upon frayl creatures labouring of the same humain infirmities with other men the search and censure of our most bitter adversaries if not destitute of all both honestie and wisdom Touching the reformed Churches what more shall I say We account them the true Churches of Iesus Christ and both professe practise communion with them in the holy things of God what in us lyeth their sermons such of ours frequent as understand the Dutch tongue the sacraments we do administer unto their known members if by occasion any of them be present with us their distractions and other evils we do seriously bewayl and do desire from the Lord their holy and firm peace But happily it wil be objected that we are not like-mynded with them in all things nor do approve of sundry practises in use amongst them if not by publique institution which it seems they want yet by almost universall consent and uniform custome I graunt it neither doubt I but that there are many godly and prudent men in the same churches who also dislike in effect the things which we doe and amongst other things this malâ—part and unbridled bouldnes of unskilfull men who make it a very May-game to passe most rash censure upon the fayth and so by consequence upon the eternall salvation of their brethren and to impeach their credit whom they neither do nor perhaps willingly would know lest that which they lust to condemn unknown they should be constreyned to allow if they once knew it and withall to disallow that into which they themselvs haue been led formerly by common errour of the times Which maladie is also so frequent and ordinarie as that it may truely be said of many that they then think themselus most acceptable unto God when they can make their brethren differing from them in some smaller matters most odious unto men This rageing plague except the Lord God in mercie asswage and bend the mindes of godly and modest men the Ministers of his word to put to their helping hand that way it wiâ— without all doubt come to passe which God forbid that the multitude of Christians will come to judg of their estate with the Loâ—â— not so much by the christian vertues which themselvs indeed have as which they imagine others want But that it may appear unto thee Christian Reader wherein 〈◊〉 do dissent from the Dutch reformed Churches and upon whaâ— grounds and that none may take occasion of suspicion that the things are either greater or more absurd for which those hatefulâ— Brownists are had by many in such detestation then indeed anâ— truth they are I will breifly as I can present unto thy christian veiâ— either all or the most our greatest differences with the groundâ— thereof CHAP. I. Of the largenes of Churches AND first it is evident that the most especially cittie-churches are so great and populous as that two or three diveâ— temples are not sufficient for one and the same Church to meetâ— at once We on the contrarie so judg that no particular churcâ— under the New Testament ought to consist of more members theâ— can meet together in one place because 1. The Holy Scriptures speaking definitely of the politicall or ministeriall commonly called visible church instituted by Christ and his Apostles by his power understand none other then onâ— congregation convening and comming together ordinarie at least in one place Math. 18 17 20. gathered together in my name wiâ—â— 1 Corinth 5 4. when you are come together Act. 2 44. Alâ— that beleeved were together and chap. 5 12. They were all with one accord in Salomons porch Also chap. 6 2 5. and chap. 13 1 2. with â—4 27. and 14 23. with Tit. 1 5. Act. 15 4 22 25. and 21 22. So 1 Corinth 11 20. when yee therefore come together in one to wit place not minde as some conceipt for from that the Corinthians were to far and lastly chap. 14 23. If the whole church come together into some place 2. There is then had the most full and perfit communion of the body in the holy things of God which is the next and immediate end of the visible Church when all the members thereof do convene and assemble together in some one place And if nature as Philosophers teach ever intend that which is most persit much more grace Now that the church commonly called visible is then most truely visible indeed when it is assembled in one place and the communion thereof then most full and intire when all its members inspired as it were with the same presence of the holy ghost do from the same Pastor recâ—av the same provocations of grace at the same time and in the same place when they all by the same voice banding as it were together do with one accord pour out their prayers unto God when they all participate of one and the same holy bread and lastly when they all together consent unanimously either in the choice of the same officer or censuring of the same offender no man admitting a due thought of things can make doubt of 3. We have the Apostle Paul giving it in charge to the Elders of everie particular Church as was that of Ephesus that they take heed unto al the flock whereof the holy ghost made them Bishops or overseers to feed the church of God which he hath purchased with his own blood But surely as that flock is verie inordinate if not monstrous which for the largenes thereof neither ever doth nor possibly can feed together so that sheepheard of the Lords flock seemeth not aright and as he ought to fulfill his charge which doth not at the least everie Lords day minister unto the same the wholesom food of Gods word Ad hereunto that in these huge and vast flocks the governers cannot take knowledg of the manners of the people private or publick no nor so much as of their presence at or absence from the church assemblies whereby what domage cometh unto true pietie any man may easily conjecture and miserable experience makes too too manifest in the reformed Churches I conclude therefore since as Iunius sayth it concerneth the Pastour throughly to know the church committed unto him the persons their works and courses without the knowledg of which things he shall profit them no more then a tincking cymball c. that it were a point of good provision both for the conscience of the officers and edification of the people that a division were made of the cittie-churches which by continuall accession of members are thus grown out of kinde into different and distinct congregations under their certain and distinct Pastours and Elders If any object that there is one visible and catholick Church comprehending as the parts thereof all the particular Churches and severall congregations of divers places as there is one Ocean
so to do sundrie things by vertue of their office but because that is not sufficient neither do they indeed fulfill their publique and church office office which in the Lord they have receaved except as privately and and in their consistorie so also and that specially publiquely and in the face of the congregation they exequute the same 2. The Apostle beseecheth them of Thessalonica that they would in love highly esteem for their works sake not onely them which laboured among them to wit in doctrine but them also which were over them in the Lord and admonished them But of the work of their Elders which govern the Reformed churches must needs be ignorant neither doe or can they know whether they be good or bad Their pastours they do prosequute with due love honour out of their own certain knowledg of them and their work but their Elders onely by hearsay Lastly the same Apostle warneth the Elders of â—phesus that they attend take heed to the whole flock in which they were made Bishops But it cannot be that he should ministerially as he ought feed the whole church whose voice the greatest part thereof never so much as once heareth To lead or receav a sheâ—p now and then into the sheepfould to confirm one that is weak or correct one that strayeth and that apart from the flock is in no wise to feed the whole flock as the Apostle requireth And that this point may be made the more plain let us discend unto some such particulars as in which the Elders office seemeth specially to consist And they are the admitting of members into the church upon profession of faith made and the reproving and censuring of obstinate offenders whether sinning publiquely or privately with scandall As we willingly leave the exequut on and administration of these things to the Elders alone in the setled and well ordered state of the church so do we deny plainly that they are or can be rightly and orderly done but with the peoples privatâ—e and consent For the first Christ the Lord gave in charge to his Apostles to preach in his name remission of sins and therewith life eternall and that such Iewes or Gentiles as should beleiv and repent viz. professe holily faith and repentance for to judg of the heart is Gods prerogative they should receav into the fellowship of the Church and baptize And that these all and everie of them were publiquely and in the face of the congregation to be administred the Acts of the Apostles do plentâ—ously make known And if Baptism the consequent of the confession of faith in them baptized and the badg of our consociation with Christ and his Church be to be celebrated publiquely why is not the profession of saith proportionably although by the formerly baptized through a kinde of unorderly anticipation to be made publiquely also and therewithall the consociation ecclesiasticall as the former The covenant privately made and the sâ—al publiquely annexed are disproportionate I further add that since persons admitted into the Church are by the whole bodie if not of enemies at least of strangers become and are to be reputed bâ—ethren â—n Christ most nearly joyned and they with whom they are to call upon one common Father publiquely to participate of one holy bread and with whom they are to have all things even bodily goods after a sort common as everie one hath need it seemeth most equall that not onely the Presbyters the churches servants under Christ but the whole commonaltie also should take knowledg in their persons both of their holy profession of faith and voluntarie submission made as unto Christ himself so to his most holy institutions in his Church To come to the second head And 1. those who sin that is with publique scandall rebuke publiquely sayth the Apostle that others also may fear And if the Elders themselvs of whom he speaketh for whose credit the greatest care is to be taken much more any other as Beza rightly observeth And that not for this cause alone that when the punishment comes to one the fear might reach unto many which yet wise men in all publique exequutions would haue carefully provided for but also that both he that so sinneth may be the more ashamed and others both within and without may withall take knowledg how litle indulgent the Church is to her own dearest ones in their enormous sins 2. With this also it well conforteth that Christ the onely Doctour of his Church would haue not onely sins scandalous committed in publique publiquely reproved and before the multitude but even those which are private obstinately persisted in when he saith Tell the Church c. I am not ignorant how diversly divers men do interpret these words whilst some by the Church do understand the civill come of the Magistrate others the Hierarchicall Bishop with his officials others the senate of Elders excluding the people And thus whilst these strive for the power and name withall of the church amongst themselvs the church indeed and which Christ the Lord meaneth is well nigh stripped both of power and name The first of these three interpretations I will not trouble my self with as being almost of all and that worthily expleded and rejected and aboundantly refuted by divers learned men the two latter are to be aslauâ—tâ—d with almost the same weapons The former of these two though it be in it self the more different from Christs meaning yet comes it in this circumstance now in consideration the nearer the truth in our judgment considered in its exequution since neither the Bishops nor their officials Chauncelours Commisaries or other Court-keepers do exclude the people from their consistories and courts but to offer themselvs in their publique judgments and censures to the veâ—w of all who please to be present thereat And I think 〈…〉 of either amongst Gentiles or Iewes or Christians be it spoken without offence before this last age that publique judgments and other acts of publique nature as these are should be privately exercised and without the peoples privitie It was not so in Israel of ould where by Gods appointment the Elders were to sit and judg in the gates of the cittie nor in the synagogues themselvs from which manie are of minde how truly I will not say that the Christian Eldership was derived after the Roman tyrannie had confined into them the Iewes civill conventions and judgments nor in the primative church no not in some ages after the Apostles as might easily be proved out of Tertullian Cyptian and others if I would trie the matter in that court but it is much more safe as Austin saith to walke by the divine Scriptures And first the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 church originally Greek answering to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth primarily and properly signifie a convention of citizens called from their houses by the publâ—que câ—yer either to hear some publique
sentence or charge given but translated to religious use denoteth an assemblie of persons called out of the state of corrupt nature into that of supernaturall grace by the publishing of the gospell Now the Elders or presbyters as such are and so are said to be called to wit to their office of Eldership but called out they are not being themselvs to call out the church and unto it to perform the cryers office Neither do I think that the name Ecclesia Church hath been used by any Greek author before the Apostles times or in their daies or in the age after them for the assemblie of sole governers in the act of their government or indeed before the same governers had seazed into their own onely hands the churches both name and power But you will say as learned men use to do that these Elders susteyn the person of the whole multitude and supplie their room for the avoiding of confusion and so are â—ightly as commonly called The church representative I answer First no godly no nor reasonable man will affirm that this representation is to be extended to all the acts of religion or indeed to others then these which are exercised in the governing of the Church What is it then The Elders in ruling and governing the Church must represent the people and ocupie their place It should seem then that it appeâ—teyns unto the people unto the people primarily and originally under Christ to rule and govern the church that is themselvs But who will so say of a government not personall but publique and instituted as the churches is 2. If the Elders in their consistorie represent the church then whatsoever they either decree or do agreeing to the word of God whether respecting faith or manners that also the church decreeth and doth though absent though ignorant both what the thing is which is done and upon what grounds it is done by the Elders this being the nature of representations that what the representing doth within the bounds of his commission that the represented doth primarily and much more as but using the other for his instrument Now how dissonant this is to true faith and pietie how consonant unto the Papists implicit faith no man can be ignorant and I had raither wise men should consider then I aggravate 3. The constant and universall practise of the Apostles Apostolick churches do quite crosse this consistorian course The Apostle Paul well acquainted with the meaning of Christ doth 1 Cor. 5. so reduce into practise the rule and prescript of his maister Matth. 18. or to use the words of the Bishop of Chester There commaunds to bring into practise this power In the name of Christ with his spirit as he seems to leav no place for doubting to him who with diligence and without prejudice will compare together these two places what the Lord meaneth when he saith Tell the Church This our Apostle doth in that place reprove not the Elders or governers alone but with them also the whole commonaltie and bodie for tolerating the incestuous person amongst them Which therefore accordingly as his authoritie Apostolicall and care for all the churches dâ—d require he admonisheth and directeth that as mindefull both of the sinners repentance and salvation and therewith of their own puritie they would exclude by due order that wicked man from their holy fellowship And that by these words when ye are come together the whole church is to be understood manie but heavie freinds to the peoples libertie Iesuites Pâ—clatists and others do graunt But we will annex certain reasons for the further clearing of the thing 1. They among whom the fornicatour was who were puffed up when they should have sorrowed and out of the middest of whom he was to be put who had done that thing they were to be gathered together in one and to judg and excommunicate that incestuous person But the fornicatour was not amongst the Elders alone neither were they alone puffed up when they should have sorrowed neither was that wicked man to be taken out of the midst of them and still left in the midst of the people and therefore not to be judged by them alone but by the church with them though governed by them 2. It did not of ould apperteyn onely to the Levites and Elders in Israel to purge out of their houses the materiall leven but to everie father of familie also so by proportion to the whole church now to purge out the leven spirituall there spoken of which also could not leven the whole lump or church in the Apostles meaning except it had concerned the whole church to purge it out 3. The Apostle wrote not to the Elders onely but with them to the whole bodie not to be commingled with fornicators covetâ—us persons or the like called brethren he therefore admonisheth them as the other to cast their stone at the incestuous man for the taking him away from the Lords people Manie more Arguments and the same verie clear might be drawn to this end out of the text it self but for brevitie sake I will omit them and annex this onely one which followeth from the second chapter of the second Epistle The same Apostle writing to these same Corinthians about the same incestuous person but now penitent as before delinquent seriously exhorts them that look what severitie they had formerly shewed in censuring him for his sin the like compassion they would now shew in â—eceaving him again upon his repentance therein plainly insinuateing that this busines was not in the hands of the Elders alone except we will say that they alone were made sad by the Apostles reproof that they alone by their studie defence indignation zeal c. testified that they were pure in the thing and except it belonged to them alone to pardon and comfort the repentant sinner and to confirm their love unto him And whereas some would inclose this whole power within the Apostles circuit as if he alone Bishop-like had passed sentence judiciaâ—ie upon the offender and onely committed the declaration and publication of it in the church to some his substitute I deem it not lost labour breifly to â—hew how erroneous this opinion is of externall monarchicall government yea power also which is more in the church of Christ. And first one alone how great soever cannot suffice to make the Church or a congregation which Christ hath furnished with power of binding and loosing Math. 18 17 18. both reason and scripture teaching that for an assembly and congregation at least two or three are required ver 19. The Church which name signifies a multitude designeing by a new trope one alone singular person as saith D. Whitakers against Stapleton going about to prove that the name of the church belongs to the Pastours or Byshops or Pope alone 2. It is expresly affirmed 2 Cor. 2 6. that the incestuous person was censured by many which
we thus avow and stand for in matters truly publique and ecclesiasticall we do not understand as it hath pleased some contumeliously to upbraid us women and children but onely men and them grown and of discretion making account that as children by their nonage so women by their sex are debarred of the use of authoritie in the Church CHAP. V. Of Holy-dayes IT seemeth not without all leven of superstition that the Duch reformed Churches do observ certain dayes consecrated as holy to the Nativity Resurrection and Ascention of Christ and the same also as it commonly comes to passe where humain devices are reared up by the side of divine institutions much more holy then the Lords day by him himselfe appoynted And for this first we are taught by Moses thus speaking unto the people of Israel in the name of the Lord. Verily my Sabbaths ye shall keep for it is a signe between me and you thoroughout your generations that ye may know that I am the Lord that doth sanctifie you that it appertayns unto God alone and to no man or Angel as to sanctifie whether person or thing so to institute the signes or means of sanctification of which number holy dayes are I ad if the Lord as lehovah and the God of his people Isâ—ael and supream Lawgiver do ordeyn the sanctification of a day in the decalogue how far should Gods servants be eyther Magistrates from takeing this honour of God unto themselves by commaunding a holy day or subjects by observing it to give the same unto any other save God alone 2. It was not the least part of Israels defection first in the wildernes afterwards under Ieroboam that they ordeyned a â—east to Ichovah whom they represented to themselvs by the goulden calvs which they had made 3. Seeing that every first day of the weeke called by Iohn the Lords day is consecrated by Christ himself and his Apostles to the memoriall of Christs resurrection and Gods solemn worship it seems too much for anie mortall man to appoint or make an anniversarie memoriall and the same most solemn and sacred of the same resurrection or so to observe it Lastly that you may see it was a man from whom this device came and so erred as one saith not to meddle with the uncertaintie either of the day of the month or month of the yeare in which Christ was born as it is most certain on the contrarie that this 25 of December cannot be the time what good reason I would know can be rendred why a day should be consecrated rather to the birth circumcision and ascension of Christ then to his death seeing that the Scriptures every where do ascribe our redemption and salvation to his death and passion in speciall manner CHAP. VI. Of the celebration of Mariage by the Pastours of the Church SIxtly and lastly we cannot assent to the receaved opinion and practise answerable in the Reformed Churches by which the Pastours thereof do celebrate marriage publiquely and by vertue of their office because 1 The holy Sâ—râ—pture divinely inspired that the man of God that is the minister may be perfitly furnished to every good work doth no where furnish or oblige the minister to this work 2. Marriage doth properly and imediately appertein to the family which is primarily framed of man and wife and Citties and other politicall bodies consisting of manie familyes Secondarily and mediately to the common wealth and publique governers of the same who therefore weighing their office and what concerneth them doe accordingly in the low countries comelily and in good orderâ—â—y that knott of marriage amongst such theire subjects as require it at their hands Neither did God as a minister joyn in marriage our first parents as some would make him but as their common father by right of creation and the chief maister of the marriage neither ought the Pastours office to be streched to anie other acts then those of religion and such as are peculiar to christians amongst which marriage common to Gentiles as well as to them hath no place Lastly considering how popish superstitition hath so far prevailed that marriage in the Romish church hath gott a room amongst the sacraments truly and properly so called and by Christ the Lord instituted the celebration and consecration whereof the patrons and consorts of that superstition will have so tyed to the priests fingers that by the decree of Evaristus the first they account the marriage no better then incestuous which the priest consecrates not it the more concerns the reverend brethren and Pastours of the reformed Churches to see unto it that by their practise they neither doe nor seem to advantage this popish errour And these are the points of our difference froÌ„ the Belgick churches which are neiâ—her so small as that they deserv to be neglected especially of them unto whom nothing seemeth small which proceeds from the gracious either mouth or spirit of the Lord Iesus nor yet so great as to dissolv the bond of brotherly charitie and communion If any now shal object that there are yet other things beside these in which we consort not so well with them nor they with us as for example 1. In the sanctification of the Lords day in which we seem even superstitiously rigid 2. In a certain popular exercise of prophesi amongst us 3. In our dislike of the publique Temples and sundry other indifferent things as they are termed besides that we are accused by some for not having in due estimation the magistrates authoritie in matters of religion I do answere and first that in the two first of these the same Churches do not differ from us in judgment but in practise as appears evidently by the Harmonie of the Belgick Synods lately published by S. R. Of the former of those two the author of the same book testifieth in his Preface to the Reader that the Synod held at Middleborough in Zeland 1581. did supplicate unto the magistrate that by his authoritie he would decree the sanctification of the Lords day abolishing the manifould abuses thereof That sanctification then of the Lords day which the reformed churches do endeavour unto and desire to have fortified by the magistrates authoritie that we considering it as immediately imposed by Christ upon his churches by the grace of God labour to perform being thereunto induced by these amongst other reasons CHAP. VII Of the sanctification of the Lords day FIrst the sanctification of the Sabboth is a part of the Decalogue or morall law written in tables of stone by the finger of God of which Christ our Lord pronounceth that no one â—oâ—e or title shall passe away Now if it be unpossible for one title of the law to be dissolved much more for a whole word or commandement and one of ten by which it should come to passe that Christians now were not to count of ten commandements of the moral law but of nyne onely
nature of the principall For example Let the principall as they speak be some naturall good thing the verie least accessorie or circumstance by which this principall is rightly and orderly furthered and promoted undergoes also the consideration of a naturall good The same rule houlds in actions civill much more in the things which appertein to religion and Gods worship I therefore conclude that the least â—ite or ceremonie serving rightly and orderly to further the principall act and exercise of religion doth worthily obteyn after a sort the respect and denomination of a religious and ecclesiasticall good thing which principall act if it do not truely and effectually promote and advance it is a vain addition at the best beseeming onely vain purposes and persons which worship God in vain teaching for doctrines mens traditions seeing whatsoever is to be done in the church is also and first to be taught that so it may be done 2. Whatsoever hath being in nature is some certain thing first and properly and to be reduced to some certain and distinct head Now all things whatsoever in use either in or about Gods worship may and must be referred necessarilie to some one of these three heads Eyther they are things naturall and simplie necessarie to the exercise of which sort are the naturall circumstances of time and place without which no finite action can be performed also for the administring of Baptism either a fonte or other vessell to hould water and so for other adjoints absolutely necessarie for the administring of the holy things of the Church or secondly they are things civill and comely as for example A convenient place in which the church may conveniently and comelily meet together not a stable or swynestye also that habit of the minister that coveting of the L. Table those ministring vessels and other accessories and appurtâ—nances whatsoever without which the holy things of God cannot be dispensed so â—â—villy and comely as is meet Or lastly they are properly things sacred and holy and by consequence parts of externall divine worship and the same either commaunded by God and so lawfull or of mans devise therefore superstâ—tâ—ous Now if any shall further ask me what power then I ascribe eyther to the civill magistrate or Church-governors for makâ—ng lawes about things indifferent I answer touching Church-governers first being to treat by and by of the Magistrate that no such power to speak properly belongs unto them as being not Lords but servants of the church under Christ the onely Lord thereof exercising as saith Austin from Christ and the Apostles a mâ—mbâ—â—â— not a Lordship and who therefore are to learn if ther will be câ—ment with their 〈◊〉 Which 〈◊〉 them that a 〈◊〉 better becomes them then asâ—pter as Bernard speaketh For to â—â—ake lawes by all mens graunt belongs to them and them onely who do swey â—â—â—pters 〈…〉 Lords 〈…〉 Moreover the holy scriptures everie where teach that the highest Church-officers and governers are but ambassadours of God and interpreters and proclaymers or cryers of his word But neither 〈…〉 nor interpreter nor cryer no nor the herald the most honourable of all proclaimers or publishers of Edicts can commaund any thing 〈◊〉 of the least matter by his own authoritie as lunius sayth rightly It is certain that the governers of Churches do stand in need of wisdom and discretion for the applying determining of the common rules of order and comlynes taken from the Scripture and common sense to certain cases and according to certain circumstances But what makes this for the power of making lawes in the Church which as M. Perkins makes account is a part of Christs prerogative royall considering withall that neyther the Church not the meanest member thereof is further bound unto these their determinations then they apper to agree with order and comlines neither are the ministers in any thing at all as are the magistrates in manie things to be obeyed for the authoritie of the commaunder but for the reason of the commaundment which the ministers are also bound in duetie to manifest approve unto the consciences of hâ—m over whom they are set CHAP. XI Of civill Magistrates VVE beleev the verie same touching the civill Magistrate with the Belgick reformed Churches and willingly subscribe to their confession and the more because what is by many restreyned to the Christian Magistrate they extend indefinitely and absolutely to the Magistrate whomsoever And that surely upon good ground seeing the magistracie is one the power the same whether the person be christian or heathen neither is there wanting in an heathen magistrate that he might rule as he ought authoritie of order but will of person neither is his power increased by the accession of christianitie but onely sanctified as is first his person The Prince rules over his subjects as he is a Prince and they subjects simply not as faithfull or christian he or they Onely Christ the Lord of our faith hath the faithfull as faithfull for his subjects neither are the subjects of Kings as subjects â—ame part of the church but of the kingdom Besides there is one and the same christian faith of the Prince and subject and all things common unto both which spring from the same seeing that in Christ Iesus there is neither servant nor freeman I ad neither magistrate nor subject but all are one in him As therefore none no not the least power of publique administrat on comes to the subjects by their christianitie to neither is the Princes thereby at all increased And indeed how can it The magistrate thoughâ—-Heathen hath power as the minister of God for the good of his subjects to command and procure in and by good and lawfull manner and means whatsoever apperteines either to their naturall or spirituall life so the same be not contrarie to Gods word upon which word of God if it beat God forbid that the christian magistrate should take libertie to use or rather abuse his authoritie for the same which yet if he do eyther the one or other whether by commanding what God forbids or by forbidding what God commaunds seeing it comes by the fault of the person not of the office the subject is not fâ—â—ed from the bond of allegiance but as still tyed to obedience as active for the doing of the thing commanded if it be lawfull so passive if unlawfull by suffering patiently the punishment though unjustly inflicted Lastly if anie civill and coactive power in things whether civill or ecclesiasticall come to the magistrate by his christianity then if it so fall out that he make defection from the same whether by idolatrie or heresie or profanes it must follow that thereupon his kingly power is dimâ—nished and abridged whereby how wide a window or gate rather would be opened to sedâ—tions subjects under pretext specially catholick religion to taise tumults in kingdoms no man can be ignorant CHAP. XII Of the